Praanavaha Srotas and Its Moola – an Analytical Outlook

INTERNATIONAL AYURVEDIC MEDICAL JOURNAL

International Ayurvedic Medical Journal, (ISSN: 2320 5091) (July, 2017) 5(7)

PRAANAVAHA SROTAS AND ITS MOOLA – AN ANALYTICAL OUTLOOK

Anju B.Uppin1, Nithin Kumar2

1,2Dept.of Shareera Rachana, Sri Dharmasthala Manjunatheshwara College of Ayurveda & Hospital, Udupi, Karnataka, India

ABSTRACT In an equilibrium state, the tridoshas conduct and control all the physiological functions of the body. But only vayu has the capacity to move the dhatwadi from one place to another for the nourishment. For this purpose body provides separate pathways called Srotas. All the physiological and pathological processes are mainly dependent on these srotas. In Ayurvedic classics, srotas is defined as the channel through which poshaka dhatus which are going to be transformed into next dhatu moves within and exudates out. There are totally eleven pairs of yogavahi srotas or thirteen sthoola srotas in human body and each srotas have their particular moola sthanas. Also there are nine baahya srotas or chidra i.e external openings of the body. Praanavaha srotas is the pathway for praanaswaropi vayu and hence sustains life. Acharya Sushruta considered Hrudaya and Rasavaha dhamani as moola sthana of Praanavaha srotas, whereas Acharya Charaka considered Hrudaya and Mahasrotas as its moola sthana. This review gives an analytical look over the moola sthanas of Pranavaha srotas in Ayurvedic perspective. Keywords: Praanavaha srotas, Hrudaya, Mahasrotas, Rasavaha dhamani.

INTRODUCTION The term srotas means a structural and Abhyantara srotas are the one which have functional passage or channel for the flow of their opening within the body and dhatus dhatus. Along with the dhatus, other entities passing through them nourishes whole body like doshas, anna, udaka, prana and malas and baahya srotas are the external openings. also move within the channels. The dhatwadi Praanavaha srotas is an abhyantara srotas will flow out by diffusion and hence nourishes which does sravana of praanarupi vayu and whole body. sustains life. Acharya Sushruta said its number Srotas are considered as two types i.e as two and mula as Hrudaya and Rasavaha Abhyantara srotas and Baahya srotas. dhamani. Acharya Charaka mentioned mula Anju B.Uppin &Nithin Kumar: Praanavaha Srotas And Its Moola – An Analytical Outlook of pranavaha srotas as Hrudaya and into another dhatu (parinaama Mahasrotas. apadhyamaananam) will be carried to various Literary Review: parts of body and nourishes whole body.[1] Srotas: Srotas are defined as the channel through which dhatu that are going to be transformed

Enumeration of Srotas: Acharya Charaka has said that there are innumerable srotas. [2] Among them sthoola srotas are thirteen in number.[3] Praanavaha srotas Asthivaha srotas Udakavaha srotas Majjavaha srotas Annavaha srotas Shukravaha srotas Rasavaha srotas Mutravaha srotas Raktavaha srotas Pureeshavaha srotas Maamsavaha srotas Swedavaha srotas Medavaha srotas -

According to Acharya Sushruta: [4] Acharya Sushruta considered eleven pairs of yogavahi srotas. Praanavaha srotas Medavaha srotas Annavaha srotas Mutravaha srotas Udakavaha srotas Pureeshavaha srotas Rasavaha srotas Shukravaha srotas Raktavaha srotas Artavavaha srotas Maamsavaha srotas _

Praavanavaha srotas and its moola: DISCUSSION Praanavaha srotas is the channel for the Praavanavaha srotas: praana swaroop vayu, i.e praana vayu which Praanavaha srotas is the channel for the we inhale as it is said “praana sagnyaka praana swaroop vayu, i.e praana vayu which vatavahanaam”. [5] we inhale as it is said “praana sagnyaka Acharya Sushruta considered Hrudaya and vatavahanaam”. The word Praana is derived Rasavaha dhamani as moola sthana of from the Sanskrit root “An” with a prefix Praanavaha srotas[6], whereas Acharya “Pra”, “An” means to breath, to live. “Pra” = Charaka considered Hrudaya and Mahasrotas fulfil, movement, initiation “Na”= the nasal, as its moola sthana[7]. Knowledge.

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Thus, the whole word Praana means the In Pranavaha sroto dusti, the laxanas initiation of nasal breath, which is necessary mentioned are atisrusta (continuous or long for the prolongation of life. breathing), atibadha (obstructed breathing), kupita (irregular breathing), alpaalpa (shallow Moola: breathing), abhikshna (frequent breathing) and Commenting on the word Moola Acharya sasabdha shoola (breathing with sound and Chakrapani has said “moolamiti [8] pain) – all these laxanas are produced due to prabhavasthana” means moola may be the involvement of nidanas which causes dusti of site of origin of srotas, it can be the governing mahasrotas. Hence mahasrotas can be or protecting site or it may be considered as considered as moola of pranavaha srotas. [13] the place where first signs and symptoms In the context of pranavaha srotas chikitsa it manifest when injured. is said that pranavaha srotas should be treated as like that of shwasa roga [14] and shwasa Hrudaya as a moola: roga is pittasthana samudbhava vyadhi i.e Hrudaya is formed from shonita kapha aamashayajanya vayadhi (kostha or prasada and it is the aashraya for praanavaha mahasrotas) dhamani. Below and to left of hrudaya, pleeha and phupusa are present and to the right yakrut Rasavaha dhamani as a moola: and kloma are situated. Hrudaya is vishesha [9] Rasavaha dhamani carries prana swaroopa sthana for chetana. oaja along with rasa. [15] Pranavayu reaches Hrudaya is aashraya for dasha damani i.e every part of body through rasavaha dhamani. ojhavaha dasha dhamani which carry prana In the context of dhamani, it is mentioned that along with them. These dhamani arise from there are two urdhwagata rasavaha dhamani, hrudaya and are spread around hrudaya like [16] two adhogata rasavaha dhamani [17] and nabhyaamara (spokes of a wheel) and helps in four tiryakgata rasavaha dhamani [18] which uchwasa and niswasa. Also hrudaya is carry rasa to both different parts of the body. aashraya for mana, buddhi, chetana and [10] Thus rasavaha dhamani can be considered as mahabuta which helps in maintaining life. moola of praanavaha srotas. Hrudaya is also considered as one among dasha pranaayatana. [11] CONCLUSION By the above explanation, we can justify that Praana here refers to praana swaroopi vayu. Hrudaya is the moola of pranahava srotas. Hrudaya is considered as moola of praanavahasrotas as Praanavaha dhamani are Mahasrotas as a moola: situated here, Mahasrotas as a moola because Mahasrotas is considered as abhyantara the srotodusti laxanas are produced due to the rogamarga and the synonyms given are Kosta, involvement of nidanas which causes dusti of Shareera Madhya, Mahanimna, Amashaya mahasrotas and Rasavaha dhamani as moola and Pakwashaya. [12]

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by Charaka and Drdhabala with Sri 17. Sushruta. Yadavji Trikamji Acharya, Chakrapanidatta Ayurvedadipika editor. Sushruta Samhita with Nibandha Commentary in Sanskrit. 5thed. Varanasi: Sangraha of Dalhanacharya. 8 thed. Chaukhambha Sanskrit Sansthan; 2008. Varanasi: Chaukhambha Orientalia; 2008. Pp.738, p.338 Pp.824, p.384. 12. Agnivesa. Vaidya Yadavji Trikamji 18. Sushruta. Yadavji Trikamji Acharya, Acharya, editor. Charaka Samhita revised editor. Sushruta Samhita with Nibandha by Charaka and Drdhabala with Sri Sangraha of Dalhanacharya. 8 thed. Chakrapanidatta Ayurvedadipika Varanasi: Chaukhambha Orientalia; 2008. Commentary in Sanskrit. 5thed. Varanasi: Pp.824, p.385. Chaukhambha Sanskrit Sansthan; 2008. Pp.738, p.77 Source of Support: Nil 13. Agnivesa. Vaidya Yadavji Trikamji Conflict Of Interest: None Declared Acharya, editor. Charaka Samhita revised by Charaka and Drdhabala with Sri How to cite this URL: Anju B.Uppin &Nithin Kumar: Praanavaha Srotas And Its Moola – An Analytical Outlook. Chakrapanidatta Ayurvedadipika International Ayurvedic Medical Journal {online} 2017 Commentary in Sanskrit. 5thed. Varanasi: {cited July, 2017} Available from: Chaukhambha Sanskrit Sansthan; 2008. http://www.iamj.in/posts/images/upload/2532_2536.pdf Pp.738, p.250 14. Agnivesa. Vaidya Yadavji Trikamji Acharya, editor. Charaka Samhita revised by Charaka and Drdhabala with Sri Chakrapanidatta Ayurvedadipika Commentary in Sanskrit. 5thed. Varanasi: Chaukhambha Sanskrit Sansthan; 2008. Pp.738, p.252 15. Vagbhata. Harisadasivasastri Paradakara Bhisagacarya, editor. Ashtanga Hrudaya with Sarvangasundari of Arunadatta & Ayurvedarasayana of Hemadri. Varanasi: Chouhkamba Surbharathi Prakashan; 2014; Pp.956 p 389. 16. Sushruta. Yadavji Trikamji Acharya, editor. Sushruta Samhita with Nibandha Sangraha of Dalhanacharya. 8 thed. Varanasi: Chaukhambha Orientalia; 2008. Pp.824, p.384.

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